Clarification of Terms

INTRODUCTION

1 This is not a
course in philosophical speculation, nor is it concerned with precise
terminology. It is concerned only with Atonement, or the correction
of perception. The means of the Atonement is forgiveness. The
structure of "individual consciousness" is essentially
irrelevant because it is a concept representing the "original
error" or the "original sin." To study the error
itself does not lead to correction, if you are indeed to succeed in
overlooking the error. And it is just this process of overlooking at
which the course aims.

2 All terms are
potentially controversial, and those who seek controversy will find
it. Yet those who seek clarification will find it as well. They must,
however, be willing to overlook controversy, recognising that it is a
defense against truth in the form of a delaying manoeuvre.
Theological considerations as such are necessarily controversial,
since they depend on belief and can therefore be accepted or
rejected. A universal theology is impossible, but a universal
experience is not only possible but necessary. It is this experience
toward which the course is directed. Here alone consistency becomes
possible because here alone uncertainty ends.

3 This course
remains within the ego framework, where it is needed. It is not
concerned with what is beyond all error because it is planned only to
set the direction towards it. Therefore it uses words, which are
symbolic, and cannot express what lies beyond symbols. It is merely
the ego that questions because it is only the ego that doubts. The
course merely gives another answer, once a question has been raised.
However, this answer does not attempt to resort to inventiveness or
ingenuity. These are attributes of the ego. The course is
simple. It has one function and one goal. Only in that does it
remain wholly consistent because only that can be consistent.

4 The ego will
demand many answers that this course does not give. It does not
recognize as questions the mere form of a question to which an answer
is impossible. The ego may ask, "How did the impossible
occur?," "To what did the impossible happen?," and may
ask this in many forms. Yet there is no answer; only an experience.
Seek only this, and do not let theology delay you.

5 You will notice
that the emphasis on structural issues in the course is brief and
early. Afterwards and soon, it drops away to make way for the central
teaching. Since you have asked for clarification, however, these are
some of the terms that are used.